(As regards) that One whose Essence is an object of thought, in reality the (thinker's) speculation is not concerning the Essence.

هست آن پندار او زیرا به راه ** صد هزاران پرده آمد تا اله

It is (only) his (false) opinion, because on the way to God there are a hundred thousand veils.

هر یکی در پرده‌ای موصول خوست ** وهم او آنست که آن خود عین هوست

Every one is naturally attached to some veil and judges that it is in sooth the identity (‘ayn) of Him.

پس پیمبر دفع کرد این وهم از او ** تا نباشد در غلط سوداپز او

Therefore the Prophet banished this (false) judgement from him (the thinker), lest he should be conceiving in error a vain imagination.

وانکه اندر وهم او ترک ادب ** بی‌ادب را سرنگونی داد رب3705

And (as for) him in whose judgement (conception of God) there is irreverence, the Lord hath doomed the irreverent to fall headlong.

سرنگونی آن بود کو سوی زیر ** می‌رود پندارد او کو هست چیر

To fall headlong is that he goes downward and thinks that he is superior,

زانک حد مست باشد این چنین ** کو نداند آسمان را از زمین

Because such is the case of the drunken man who does not know heaven from earth.

در عجبهااش به فکر اندر روید ** از عظیمی وز مهابت گم شوید

Go ye and think upon His wonders, become lost (to yourselves) from the majesty and awe (of Him).

چون ز صنعش ریش و سبلت گم کند ** حد خود داند ز صانع تن زند

When he (who beholds the wonders of God) loses beard and moustache (abandons pride and egoism) from (contemplating) His work, he will know his (proper) station and will be silent concerning the Worker (Maker).

جز که لا احصی نگوید او ز جان ** کز شمار و حد برونست آن بیان3710

He will only say from his soul, “I cannot (praise Thee duly),” because the declaration thereof is beyond reckoning and bound.

How Dhu ’l-Qarnayn went to Mount Qáf and made petition, saying, "O Mount Qáf, tell me of the majesty of the Attributes of God"; and how Mount Qáf said that the description of His majesty is ineffable, since (all) perceptions vanish before it; and how Dhu ’l-Qarnayn made humble supplication, saying, "Tell of His works that thou hast in mind and of which it is more easy for thee to speak."

رفت ذوالقرنین سوی کوه قاف ** دید او را کز زمرد بود صاف

Dhu ’l-Qarnayn went towards Mount Qáf: he saw that it was (made) of pure emerald,

گرد عالم حلقه گشته او محیط ** ماند حیران اندر آن خلق بسیط

And that it had become a ring surrounding the (whole) world. He was amazed at that immense creation (work of God).

گفت تو کوهی دگرها چیستند ** که به پیش عظم تو بازیستند

He said, “Thou art the mountain (indeed): what are the others? for beside thy magnitude they are (but) playthings.”

گفت رگهای من‌اند آن کوهها ** مثل من نبوند در حسن و بها

It replied, “Those (other) mountains are my veins: they are not like unto me in beauty and glory.

من به هر شهری رگی دارم نهان ** بر عروقم بسته اطراف جهان3715

I have a hidden vein in every land: (all) the regions of the world are fastened to my veins.

حق چو خواهد زلزله‌ی شهری مرا ** گوید او من بر جهانم عرق را

When God wills an earthquake in any land, He bids me and I cause the vein to throb.

پس بجنبانم من آن رگ را بقهر ** که بدان رگ متصل گشتست شهر

Then I make to move mightily the vein with which the (particular) land is connected.

چون بگوید بس شود ساکن رگم ** ساکنم وز روی فعل اندر تگم

When He says ‘Enough!’ my vein rests. I am (apparently) at rest, but actually I am in rapid motion”—

هم‌چو مرهم ساکن و بس کارکن ** چون خرد ساکن وزو جنبان سخن

At rest, like the (medicinal) ointment, and very active (efficacious); at rest, like the intellect, while the speech (impelled) by it is moving.

نزد آنکس که نداند عقلش این ** زلزله هست از بخارات زمین3720

In the opinion of him whose intelligence does not perceive this, earthquakes are caused by terrestrial vapours.

An ant, walking on a piece of paper, saw the pen writing and began to praise the pen. Another ant, which was more keen-sighted, said, "Praise the fingers, for I deem this accomplishment to proceed from them." Another ant, more clear-sighted than either, said, "I praise the arm, for the fingers are a branch of the arm," et cetera.